Part 10

Here belongs also the declaration of Christ, Luke 17, 10: So likewise
ye, when ye shall have done all those things which are commanded you,
say, We are unprofitable servants. These words clearly declare that
God saves by mercy and on account of His promise, not that it is due
on account of the value of our works. But at this point the
adversaries play wonderfully with the words of Christ. In the first
place, they make an antistrophe and turn it against us. Much more,
they say, can it be said: "If we have believed all things, say, We
are unprofitable servants." Then they add that works are of no profit
to God, but are not without profit to us. See how the puerile study
of sophistry delights the adversaries, and although these absurdities
do not deserve a refutation, nevertheless we will reply to them in a
few words. The antistrophe is defective. For, in the first place,
the adversaries are deceived in regard to the term faith; because, if
it would signify that knowledge of the history which is also in the
wicked and in devils, the adversaries would be correct in arguing
that faith is unprofitable when they say: "When we have believed all
things, say, We are unprofitable servants." But we are speaking, not
of the knowledge of the history, but of confidence in the promise and
mercy of God. And this confidence in the promise confesses that we
are unprofitable servants; yea, this confession that our works are
unworthy is the very voice of faith, as appears in this example of
Daniel, 9, 18, which we cited a little above: We do not present our
supplications before Thee for our righteousnesses, etc. For faith
saves because it apprehends mercy, or the promise of grace, even
though our works are unworthy; and, thus understood, namely that our
works are unworthy, the antistrophe does not injure us: "When ye
shall have believed all things, say, We are unprofitable servants";
for that we are saved by mercy, we teach with the entire Church. But
if they mean to argue from the similar: When you have done all things,
do not trust in your works, so also, when you have believed all
things, do not trust in the divine promise there is no connection.
[The inference is wrong: "Works do not help; therefore, faith also
does not help." We must give the uncultured men a homely illustration:
It does not follow that because a half-farthing does not help,
therefore a florin also does not help. Just as the florins is of
much higher denomination and value than the half-farthing, so also
should it be understood that faith is much higher and more
efficacious than works. Not that faith helps because of its worth,
but because it trusts in God's promises and mercy. Faith is strong,
not because of its worthiness, but because of the divine promise.]
For they are very dissimilar, as the causes and objects of confidence
in the former proposition are far dissimilar to those of the latter.
In the former, confidence is confidence in our own works. In the
latter, confidence is confidence in the divine promise. Christ,
however, condemns confidence in our works; He does not condemn
confidence in His promise. He does not wish us to despair of God's
grace and mercy. He accuses our works as unworthy, but does not
accuse the promise which freely offers mercy. And here Ambrose says
well: grace is to be acknowledged; but nature must not be disregarded.
We must trust in the promise of grace and not in our own nature.
But the adversaries act in accordance with their custom, and distort,
against faith, the judgments which have been given on behalf of faith.
[Hence, Christ in this place forbids men to trust in their own
works; for they cannot help them. On the other hand, He does not
forbid to trust in God's promise. Yea, He requires such trust in the
promise of God for the very reason that we are unprofitable servants
and works can be of no help. Therefore, the knaves have improperly
applied to our trust in the divine promise the words of Christ which
treat of trust in our own worthiness. This clearly reveals and
defeats their sophistry. May the Lord Christ soon put to shame the
sophists who thus mutilate His holy Word! Amen.] We leave, however,
these thorny points to the schools. The sophistry is plainly puerile
when they interpret "unprofitable servant " as meaning that the works
are unprofitable to God, but are profitable to us. Yet Christ speaks
concerning that profit which makes God a debtor of grace to us,
although it is out of place to discuss here concerning that which is
profitable or unprofitable. For "unprofitable servants" means
"insufficient," because no one fears God as much, and loves God as
much, and believes God as much as he ought. But let us dismiss these
frigid cavils of the adversaries, concerning which, if at any time
they are brought to the light, prudent men will easily decide what
they should judge. They have found a flaw in words which are very
plain and clear. But every one sees that in this passage confidence
in our own works is condemned.

Let us, therefore, hold fast to this which the Church confesses,
namely, that we are saved by mercy. And lest any one may here think:
"If we are to be saved by mercy, hope will be uncertain, if in those
who obtain salvation nothing precedes by which they may be
distinguished from those who do not obtain it," we must give him a
satisfactory answer. For the scholastics, moved by this reason, seem
to have devised the meritum condigni. For this consideration can
greatly exercise the human mind. We will therefore reply briefly.
For the very reason that hope may be sure, for the very reason that
there may be an antecedent distinction between those who obtain
salvation, and those who do not obtain it, it is necessary firmly to
hold that we are saved by mercy. When this is expressed thus
unqualifiedly, it seems absurd. For in civil courts and in human
judgment, that which is of right or of debt is certain, and mercy is
uncertain. But the matter is different with respect to God's
judgment; for here mercy has a clear and certain promise and command
from God. For the Gospel is properly that command which enjoins us
to believe that God is propitious to us for Christ's sake. For God
sent not His Son into the world to condemn the world, but that the
world through Him might be saved, John 3, 17. 18. As often, therefore,
as mercy is spoken of, faith in the promise must be added; and this
faith produces sure hope, because it relies upon the Word and command
of God. If hope would rely upon works, then, indeed, it would be
uncertain, because works cannot pacify the conscience, as has been
said above frequently. And this faith makes a distinction between
those who obtain salvation, and those who do not obtain it. Faith
makes the distinction between the worthy and the unworthy, because
eternal life has been promised to the justified; and faith justifies.

But here again the adversaries will cry out that there is no need of
good works if they do not merit eternal life. These calumnies we
have refuted above. Of course, it is necessary to do good works. We
say that eternal life has been promised to the justified. But those
who walk according to the flesh retain neither faith nor
righteousness. We are for this very end justified, that, being
righteous we may begin to do good works and to obey God's Law. We
are regenerated and receive the Holy Ghost for the very end that the
new life may produce new works, new dispositions, the fear and love
of God, hatred of concupiscence, etc. This faith of which we speak
arises in repentance, and ought to be established and grow in the
midst of good works, temptations, and dangers, so that we may
continually be the more firmly persuaded that God for Christ's sake
cares for us, forgives us, hears us. This is not learned with out
many and great struggles. How often is conscience aroused, how often
does it incite even to despair when it brings to view sins, either
old or new, or the impurity of our nature! This handwriting is not
blotted out without a great struggle, in which experience testifies
what a difficult matter faith is. And while we are cheered in the
midst of the terrors and receive consolation, other spiritual
movements at the same time grow, the knowledge of God, fear of God,
hope, love of God; and we are regenerated, as Paul says, Col. 3, 10
and 2 Cor. 3, 18, in the knowledge of God, and, beholding the glory
of the Lord, are changed into the same image, i.e., we receive the
true knowledge of God, so that we truly fear Him, truly trust that we
are cared for and that we are heard by Him. This regeneration is, as
it were, the beginning of eternal life, as Paul says, Rom. 8, 10: If
Christ be in you, the body is dead because of sin; but the Spirit is
life because of righteousness. And 2 Cor. 5, 2. 3: We are clothed
upon, if so be that, being clothed, we shall not be found naked.
From these statements the candid reader can judge that we certainly
require good works, since we teach that this faith arises in
repentance, and in repentance ought continually to increase; and in
these matters we place Christian and spiritual perfection, if
repentance and faith grow together in repentance. This can be better
understood by the godly than those things which are taught by the
adversaries concerning contemplation or perfection. Just as, however,
justification pertains to faith, so also life eternal pertains to
faith. And Peter says, 1 Pet. 1, 9: Receiving the end, or fruit, of
your faith, the salvation of your souls. For the adversaries confess
that the justified are children of God and coheirs of Christ.
Afterwards works, because on account of faith they please God, merit
other bodily and spiritual rewards. For there will be distinctions
in the glory of the saints.

But here the adversaries reply that eternal life is called a reward,
and that therefore it is merited de condigno by good works. We
reply briefly and plainly: Paul, Rom. 6, 23, calls eternal life a
gift, because by the righteousness presented for Christ's sake, we
are made at the same time sons of God and coheirs of Christ, as John
says, 3, 36: He that believeth on the Son hath everlasting life. And
Augustine says, as also do very many others who follow him: God
crowns His gifts in us. Elsewhere indeed, Luke 5, 23, it is written:
Your reward is great in heaven. If these passages seem to the
adversaries to conflict, they themselves may explain them. But they
are not fair judges; for they omit the word gift. They omit also the
sources of the entire matter [the chief part, how we are justified
before God, also that Christ remains at all times the Mediator], and
they select the word reward, and most harshly interpret this not only
against Scripture, but also against the usage of the language. Hence
they infer that inasmuch as it is called a reward, our works,
therefore, are such that they ought to be a price for which eternal
life is due. They are, therefore, worthy of grace and life eternal,
and do not stand in need of mercy, or of Christ as Mediator, or of
faith. This logic is altogether new; we hear the term reward, and
therefore are to infer that there is no need of Christ as Mediator,
or of faith having access to God for Christ's sake, and not for the
sake of our works! Who does not see that these are anacoluthons? We
do not contend concerning the term reward. We dispute concerning
this matter, namely, whether good works are of themselves worthy of
grace and of eternal life, or whether they please only on account of
faith, which apprehends Christ as Mediator. Our adversaries not only
ascribe this to works, namely, that they are worthy of grace and of
eternal life, but they also state falsely that they have superfluous
merits, which they can grant to others, and by which they can justify
others, as when monks sell the merits of their orders to others.
These monstrosities they heap up in the manner of Chrysippus, where
this one word reward is heard, namely: "It is called a reward, and
therefore we have works which are a price for which a reward is due;
therefore works please by themselves, and not for the sake of Christ
as Mediator. And since one has more merits than another, therefore
some have superfluous merits. And those who merit them can bestow
these merits upon others." Stop, reader; you have not the whole of
this sorites. For certain sacraments of this donation must be added;
the hood is placed upon the dead. [As the Barefooted monks and other
orders have shamelessly done in placing the hoods of their orders
upon dead bodies.] By such accumulations the blessings brought us in
Christ, and the righteousness of faith have been obscured. [These
are acute and strong arguments, all of which they can spin from the
single word reward, whereby they obscure Christ and faith.]

We are not agitating an idle logomachy concerning the term reward
[but this great, exalted, most important matter, namely, where
Christian hearts are to find true and certain consolation; again,
whether our works can give consciences rest and peace; again, whether
we are to believe that our works are worthy of eternal life, or
whether that is given us for Christ's sake. These are the real
questions regarding these matters; if consciences are not rightly
instructed concerning these, they can have no certain comfort.
However, we have stated clearly enough that good works do not fulfil
the Law, that we need the mercy of God, that by faith we are accepted
with God, that good works, be they ever so precious, even if they
were the works of St. Paul himself, cannot bring rest to the
conscience. From all this it follows that we are to believe that we
obtain eternal life through Christ by faith, not on account of our
works, or of the Law. But what do we say of the reward which
Scripture mentions?] If the adversaries will concede that we are
accounted righteous by faith because of Christ, and that good works
please God because of faith, we will not afterwards contend much
concerning the term reward. We confess that eternal life is a reward,
because it is something due on account of the promise, not on
account of our merits. For the justification has been promised,
which we have above shown to be properly a gift of God; and to this
gift has been added the promise of eternal life, according to Rom. 8,
30: Whom He justified, them He also glorified. Here belongs what
Paul says, 2 Tim. 4, 8: There is laid up for me a crown of
righteousness which the Lord, the righteous Judge, shall give me.
For the crown is due the justified because of the promise. And this
promise saints should know, not that they may labor for their own
profit, for they ought to labor for the glory of God; but in order
that they may not despair in afflictions, they should know God's will,
that He desires to aid, to deliver, to protect them. [Just as the
inheritance and all possessions of a father are given to the son, as
a rich compensation and reward for his obedience, and yet the son
receives the inheritance, not on account of his merit, but because
the father, for the reason that he is his father, wants him to have
it. Therefore it is a sufficient reason why eternal life is called a
reward, because thereby the tribulations which we suffer, and the
works of love which we do, are compensated, although we have not
deserved it. For there are two kinds of compensation: one, which we
are obliged, the other, which we are not obliged, to render. I.e.,
when the emperor grants a servant a principality, he therewith
compensates the servant's work; and yet the work is not worth the
principality, but the servant acknowledges that he has received a
gracious lien. Thus God does not owe us eternal life, still, when He
grants it to believers for Christ's sake, that is a compensation for
our sufferings and works.] Although the perfect hear the mention of
penalties and rewards in one way, and the weak hear it in another way;
for the weak labor for the sake of their own advantage. And yet the
preaching of rewards and punishments is necessary. In the preaching
of punishments the wrath of God is set forth, and therefore this
pertains to the preaching of repentance. In the preaching of rewards,
grace is set forth. And just as Scripture, in the mention of good
works, often embraces faith,—for it wishes righteousness of the
heart to be included with the fruits,—so sometimes it offers grace
together with other rewards as in Is. 58, 8 f., and frequently in
other places in the prophets. We also confess what we have often
testified, that, although justification and eternal life pertain to
faith, nevertheless good works merit other bodily and spiritual
rewards [which are rendered both in this life and after this life;
for God defers most rewards until He glorifies saints after this life,
because He wishes them in this life to be exercised in mortifying
the old man] and degrees of rewards, according to 1 Cor. 3, 8: Every
man shall receive his own reward according to his own labor. [For
the blessed will have reward, one higher than the other. This
difference merit makes, according as it pleases God; and it is merit,
because they do these good works whom God has adopted as children and
heirs. For thus they have merit which is their own and peculiar as
one child with respect to another.] For the righteousness of the
Gospel, which has to do with the promise of grace, freely receives
justification and quickening. But the fulfilling of the Law, which
follows faith, has to do with the Law, in which a reward is offered
and is due, not freely, but according to our works. But those who
merit this are justified before they do the Law. Therefore as Paul
says, Col. 1, 13; Rom. 8, 17, they have before been translated into
the kingdom of God's Son, and been made joint-heirs with Christ. But
as often as mention is made of merit, the adversaries immediately
transfer the matter from other rewards to justification, although the
Gospel freely offers justification on account of Christ's merits and
not of our own; and the merits of Christ are communicated to us by
faith. But works and afflictions merit, not justification, but other
remunerations, as the reward is offered for the works in these
passages: He which soweth sparingly shall reap also sparingly, and he
which soweth bountifully shall reap also bountifully, 2 Cor. 9, 6.
Here clearly the measure of the reward is connected with the measure
of the work. Honor thy father and thy mother, that thy days may be
long upon the land, Ex. 20, 12. Also here the Law offers a reward to
a certain work. Although, therefore, the fulfilling of the Law
merits a reward, for a reward properly pertains to the Law, yet we
ought to be mindful of the Gospel, which freely offers justification
for Christ's sake. We neither observe the Law nor can observe it,
before we have been reconciled to God, justified, and regenerated.
Neither would this fulfilling of the Law please God, unless we would
be accepted on account of faith. And because men are accepted on
account of faith, for this very reason the inchoate fulfilling of the
Law pleases, and has a reward in this life and after this life.
Concerning the term reward, very many other remarks might here be
made derived from the nature of the Law, which as they are too
extensive, must be explained in another connection.

But the adversaries urge that it is the prerogative of good works to
merit eternal life, because Paul says, Rom. 2, 5: Who will render to
every one according to his works. Likewise v. 10: Glory, honor, and
peace to every man that worketh good. John 6, 29: They that have
done good [shall come forth] unto the resurrection of life. Matt. 25
36: I was an hungred and ye gave Me meat etc. In these and all
similar passages in which works are praised in the Scriptures, it is
necessary to understand not only outward works, but also the faith of
the heart, because Scripture does not speak of hypocrisy, but of the
righteousness of the heart with its fruits. Moreover, as often as
mention is made of the Law and of works, we must know that Christ as
Mediator is not to be excluded. For He is the end of the Law, and He
Himself says, John 16, 5: Without Me ye can do nothing. According to
this rule we have said above that all passages concerning works can
be judged. Wherefore, when eternal life is granted to works, it is
granted to those who have been justified, because no men except
justified men, who are led by the Spirit of Christ, can do good works;
and without faith and Christ, as Mediator, good works do not please,
according to Heb. 11, 6: Without faith it is impossible to please God.
When Paul says: He will render to every one according to his works,
not only the outward work ought to be understood, but all
righteousness or unrighteousness. So: Glory to him that worketh good,
i.e., to the righteous. Ye gave Me meat, is cited as the fruit and
witness of the righteousness of the heart and of faith, and therefore
eternal life is rendered to righteousness. [There it must certainly
be acknowledged that Christ means not only the works, but that He
desires to have the heart, which He wishes to esteem God aright, and
to believe correctly concerning Him, namely, that it is through mercy
that it is pleasing to God. Therefore Christ teaches that
everlasting life will be given the righteous, as Christ says: The
righteous shall go into everlasting life.] In this way Scripture, at
the same time with the fruits, embraces the righteousness of the
heart. And it often names the fruits, in order that it may be better
understood by the inexperienced, and to signify that a new life and
regeneration, and not hypocrisy, are required. But regeneration
occurs, by faith, in repentance.

No sane man can judge otherwise, neither do we here affect any idle
subtilty, so as to separate the fruits from the righteousness of the
heart; if the adversaries would only have conceded that the fruits
please because of faith, and of Christ as Mediator, and that by
themselves they are not worthy of grace and of eternal life. For in
the doctrine of the adversaries we condemn this, that in such
passages of Scripture, understood either in a philosophical or a
Jewish manner, they abolish the righteousness of faith, and exclude
Christ as Mediator. From these passages they infer that works merit
grace, sometimes de congruo, and at other times de condigno, namely,
when love is added; i.e., that they justify, and because they are
righteousness they are worthy of eternal life. This error manifestly
abolishes the righteousness of faith, which believes that we have
access to God for Christ's sake, not for the sake of our works, and
that through Christ, as Priest and Mediator, we are led to the Father,
and have a reconciled Father, as has been sufficiently said above.
And this doctrine concerning the righteousness of faith is not to be
neglected in the Church of Christ, because without it the office of
Christ cannot be considered, and the doctrine of justification that
is left is only a doctrine of the Law. But we should retain the
Gospel, and the doctrine concerning the promise, granted for Christ's
sake.

[We are here not seeking an unnecessary subtilty, but there is a
great reason why we must have a reliable account as regards these
questions. For as soon as we concede to the adversaries that works
merit eternal life, they spin from this concession the awkward
teaching that we are able to keep the Law of God, that we are not in
need of mercy, that we are righteous before God, that is, accepted
with God by our works, not for the sake of Christ, that we can also
do works of supererogations namely, more than the Law requires. Thus
the entire teaching concerning faith is suppressed. However, if
there is to be and abide a Christian Church, the pure teaching
concerning Christ, concerning the righteousness of faith, must surely
be preserved. Therefore we must fight against these great
pharisaical errors, in order that we redeem the name of Christ and
the honor of the Gospel and of Christ, and preserve for Christian
hearts a true, permanent, certain consolation. For how is it
possible that a heart or conscience can obtain rest, or hope for
salvation, when in afflictions and in the anguish of death our works
in the judgment and sight of God utterly become dust, unless it
becomes certain by faith that men are saved by mercy, for Christ's
sake, and not for the sake of their works, their fulfilling of the
Law? And, indeed, St. Laurentius, when placed on the gridiron, and
being tortured for Christ's sake did not think that by this work he
was perfectly and absolutely fulfilling the Law, that he was without
sin, that he did not need Christ as Mediator and the mercy of God.
He rested his case, indeed, with the prophet, who says: Enter not
into judgment with Thy servant; for in Thy sight shall no man living
be justified, Ps. 143, 2. Nor did St. Bernard boast that his works
were worthy of eternal life, when he says: Perdite vixi, I have led
a sinful life, etc. But he boldly comforts himself, clings to the
promise of grace, and believes that he has remission of sins and life
eternal for Christ's sake, just as Psalm 32, 1 teaches: Blessed is he
whose transgression is forgiven, whose sin is covered. And Paul says,
Rom. 4, 6: David also describeth the blessedness of the man to whom
God imputeth righteousness without works. Paul, then, says that he
is blessed to whom righteousness is imputed through faith in Christ,
even though he have not performed any good works. That is the true,
permanent consolation, by which hearts and consciences can be
confirmed and encouraged, namely that for Christ's sake, through
faith, the remission of sins, righteousness, and life eternal are
given us. Now, if passages which treat of works are understood in
such a manner as to comprise faith, they are not opposed to our
doctrine. And, indeed, it is necessary always to add faith, so as
not to exclude Christ as Mediator. But the fulfilment of the Law
follows faith; for the Holy Ghost is present, who renews life. Let
this suffice concerning this article.]

We are not, therefore, on this topic contending with the adversaries
concerning a small matter. We are not seeking out idle subtilties
when we find fault with them for teaching that we merit eternal life
by works, while that faith is omitted which apprehends Christ as
Mediator. For of this faith which believes that for Christ's sake
the Father is propitious to us there is not a syllable in the
scholastics. Everywhere they hold that we are accepted and righteous
because of our works, wrought either from reason, or certainly
wrought by the inclination of that love concerning which they speak.
And yet they have certain sayings, maxims, as it were, of the old
writers, which they distort in interpreting. In the schools the
boast is made that good works please on account of grace, and that
confidence must be put in God's grace. Here they interpret grace as
a habit by which we love God, as though, indeed, the ancients meant
to say that we ought to trust in our love, of which we certainly
experience how small and how impure it is. Although it is strange
how they bid us trust in love, since they teach us that we are not
able to know whether it be present. Why do they not here set forth
the grace, the mercy of God toward us? And as often as mention is
made of this, they ought to add faith. For the promise of God's
mercy, reconciliation, and love towards us is not apprehended unless
by faith. With this view they would be right in saying that we ought
to trust in grace, that good works please because of grace, when
faith apprehends grace. In the schools the boast is also made that
our good works avail by virtue of Christ's passion. Well said! But
why add nothing concerning faith? For Christ is a propitiation, as
Paul, Rom. 3, 25, says, through faith. When timid consciences are
comforted by faith, and are convinced that our sins have been blotted
out by the death of Christ, and that God has been reconciled to us on
account of Christ's suffering, then, indeed, the suffering of Christ
profits us. If the doctrine concerning faith be omitted, it is said
in vain that works avail by virtue of Christ's passion.

And very many other passages they corrupt in the schools because they
do not teach the righteousness of faith and because they understand
by faith merely a knowledge of the history or of dogmas, and do not
understand by it that virtue which apprehends the promise of grace
and of righteousness, and which quickens hearts in the terrors of sin
and of death. When Paul says, Rom. 10, 10: With the heart man
believeth unto righteousness, and with the mouth confession is made
unto salvation, we think that the adversaries acknowledge here that
confession justifies or saves, not ex opere operato, but only on
account of the faith of the heart. And Paul thus says that
confession saves, in order to show what sort of faith obtains eternal
life; namely, that which is firm and active. That faith, however,
which does not manifest itself in confession is not firm. Thus other
good works please on account of faith, as also the prayers of the
Church ask that all things may be accepted for Christ's sake. They
likewise ask all things for Christ's sake. For it is manifest that
at the close of prayers this clause is always added: Through Christ,
our Lord. Accordingly, we conclude that we are justified before God,
are reconciled to God and regenerated by faith, which in repentance
apprehends the promise of grace, and truly quickens the terrified
mind, and is convinced that for Christ's sake God is reconciled and
propitious to us. And through this faith, says Peter, 1 Ep. 1, 5, we
are kept unto salvation ready to be revealed. The knowledge of this
faith is necessary to Christians, and brings the most abundant
consolation in all afflictions, and displays to us the office of
Christ because those who deny that men are justified by faith, and
deny that Christ is Mediator and Propitiator, deny the promise of
grace and the Gospel. They teach only the doctrine either of reason
or of the Law concerning justification. We have shown the origin of
this case, so far as can here be done, and have explained the
objections of the adversaries. Good men, indeed, will easily judge
these things, if they will think, as often as a passage concerning
love or works is cited, that the Law cannot be observed without
Christ, and that we cannot be justified from the Law, but from the
Gospel, that is, from the promise of the grace promised in Christ.
And we hope that this discussion, although brief, will be profitable
to good men for strengthening faith, and teaching and comforting
conscience. For we know that those things which we have said are in
harmony with the prophetic and apostolic Scriptures, with the holy
Fathers, Ambrose, Augustine and very many others, and with the whole
Church of Christ, which certainly confesses that Christ is
Propitiator and Justifier.

Nor are we immediately to judge that the Roman Church agrees with
everything that the Pope, or cardinals, or bishops, or some of the
theologians, or monks approve. For it is manifest that to most of
the pontiffs their own authority is of greater concern than the
Gospel of Christ. And it has been ascertained that most of them are
openly Epicureans. It is evident that theologians have mingled with
Christian doctrine more of philosophy than was sufficient. Nor ought
their influence to appear so great that it will never be lawful to
dissent from their disputations, because at the same time many
manifest errors are found among them, such as, that we are able from
purely natural powers to love God above all things. This dogma,
although it is manifestly false, has produced many other errors. For
the Scriptures the holy Fathers, and the judgments of all the godly
everywhere make reply. Therefore, even though Popes, or some
theologians, and monks in the Church have taught us to seek remission
of sins, grace, and righteousness through our own works, and to
invent new forms of worship, which have obscured the office of Christ,
and have made out of Christ not a Propitiator and Justifier, but
only a Legislator, nevertheless the knowledge of Christ has always
remained with some godly persons. Scripture, moreover, has predicted
that the righteousness of faith would be obscured in this way by
human traditions and the doctrine of works. Just as Paul often
complains (cf. Gal. 4, 9; 5, 7; Col. 2, 8, 16 sq.; 1 Tim. 4, 2 sq.,
etc.) that there were even at that time those who, instead of the
righteousness of faith, taught that men were reconciled to God and
justified by their own works and own acts of worship, and not by
faith for Christ's sake; because men judge by nature that God ought
to be appeased by works. Nor does reason see a righteousness other
than the righteousness of the Law, understood in a civil sense.
Accordingly, there have always existed in the world some who have
taught this carnal righteousness alone to the exclusion of the
righteousness of faith; and such teachers will also always exist.
The same happened among the people of Israel. The greater part of
the people thought that they merited remission of sins by their works
they accumulated sacrifices and acts of worship. On the contrary,
the prophets, in condemnation of this opinion, taught the
righteousness of faith. And the occurrences among the people of
Israel are illustrations of those things which were to occur in the
Church. Therefore, let the multitude of the adversaries, who condemn
our doctrine, not disturb godly minds. For their spirit can easily
be judged, because in some articles they have condemned truth that is
so clear and manifest that their godlessness appears openly. For the
bull of Leo X condemned a very necessary article, which all
Christians should hold and believe, namely, that we ought to trust
that we have been absolved not because of our contrition, but because
of Christ's word, Matt. 16, 19: Whatsoever thou shalt bind, etc. And
now, in this assembly, the authors of the Confutation have in clear
words condemned this, namely, that we have said that faith is a part
of repentance, by which we obtain remission of sins, and overcome the
terrors of sin, and conscience is rendered pacified. Who, however,
does not see that this article that by faith we obtain the remission
of sins, is most true, most certain, and especially necessary to all
Christians? Who to all posterity, hearing that such a doctrine has
been condemned, will judge that the authors of this condemnation had
any knowledge of Christ?

And concerning their spirit, a conjecture can be made from the
unheard-of cruelty, which it is evident that they have hitherto
exercised towards most good men. And in this assembly we have heard
that a reverend father, when opinions concerning our Confession were
expressed, said in the senate of the Empire that no plan seemed to
him better than to make a reply written in blood to the Confession
which we had presented written in ink. What more cruel would
Phalaris say? Therefore some princes also have judged this
expression unworthy to be spoken in such a meeting. Wherefore,
although the adversaries claim for themselves the name of the Church,
nevertheless we know that the Church of Christ is with those who
teach the Gospel of Christ, not with those who defend wicked opinions
contrary to the Gospel, as the Lord says, John 10, 21: My sheep hear
My voice. And Augustine says: The question is, Where is the Church!
What, therefore, are we to do? Are we to seek it in our own words or
in the words of its Head our Lord Jesus Christ? I think that we
ought to seek it in the words of Him who is Truth, and who knows His
own body best. Hence the judgments of our adversaries will not
disturb us, since they defend human opinions contrary to the Gospel,
contrary to the authority of the holy Fathers, who have written in
the Church, and contrary to the testimonies of godly minds.